The Pali Text Society's Pali-English dictionary - Tuninst.net

Kaya 36 Kaya
the whole being, the " inner sense." or heart. This
realization of intense happiness (such as it is while it
lasts), piti-sukha, is the result of the four stages of
meditation, and as such it is alwajrs mentioned after
the jhJnas in the formula : so imai) eva kSyai) vivekajena
piti-sukhena abhisandeti ..." His very body
does he so pervade with the joy and ease bom of detachment
from worldliness " D 1.73 sq.=M 1.277; A 11.41,
etc. — A similar context is that in which kSya is represented
as possaddha, calmed down, i. e. in a state which
is free from worldly attachment (vivekaja). This
" peace " of the body (may be translated as " my senses,
my spirits " in this connection) flows out of the peace
of the mind and this is bom out of the joy accompanying
complete satisfaction (pamuditS) in attaining the desired
end. The formula is pamuditassa piti jayati pitimanassa
kiyo passambhati, passaddhakayo sukhai) vedeti,
snkhiao cittai) samS.dhiyati D 111.241, 288; S iv.351 ;
M 1.37: A III. 21, 285; IV. 176; V.3, 333; Vbh 227.
Similarly : pamudit&ya piti jSyati, pitdman&ya kJyo p°,
passadhakiyi sukhai) ved° Vin 1.294 ((^P- Vif- Texts
11.224 : " all my frame will be at peace," or " individuality
" ; see note) passaddhakiya-sankhSxa mentioned
at A V.29 sq. is one of the ten ariya-vasH, the
noblest conditions. A qnasi-analogy between kAya
and k5ma is apparent from a number of other passages
k£ya-chando -"sneho -"anvayati pahiyati M 1.500 ; ajjhattatl
ca bahiddha ca k&ye chandar) virSjaye Sn 203 ;
kaye avigata-rigo hoti (kSme, rilpe) D iu.238=A
in. 249 ; madhurakajclto vijra kayo S in. 106; A 111.69.
III. {Ethical).—K5ya is one of the three channels by
which a man's personality is connected with his environment
& by which his character is judged, vir.
action, the three being kJya, vac! (v5ca) and manas.
These three kammantas, activities or agents, form the
three subdivisions of the sila, the rules of conduct.
KSya is the first and most conspicuons agent, or the
principle of action car' Uoxh*', character in its pregnant
sense.
Kaya as one of a triad.—Its nsual combination is in
the formula mentioned, and as such found in the whole
of the Pali Canon. But there is also another combination,
found only in the older texts, viz. kayena vacaya
uda cetasa : yaii ca karoti kayena vacaya uda cetasa
tat) hi tassa sakag hoti taft ca adaya gaccbati S 1.93 yo
dhammacari kayena vacaya uda cetasa idh eva nam
pasaQsanti pacca sagge pamodati S 1.102. — So also at
A 1.63 ; Sn 232. Besides in formula arakkhitena
kayena a° v5c5ya a° cittena S 11.231 =271 ; rv.112. —
With su- and duccarita the comb" is extremely frequent,
e. g. S 1.71, 72 ; M 1.22, etc., etc. In other comb,
we have kaya- (v°., m.°) kamma, moneyya. soceyya, etc.
— k°. v°. m°. bigsati S 1.165 ; sarjsappati A v. 289 sq. ;
kiye (v°. m°.) sati kSya-saficetana-hetu uppajjati S
11.39 sq. ; The variations of k- in the ethics of the
Dhamma under this view of k°. v°. m°. are manifold, all
based on the fundamental distinctions between good
and bad, all being the raison d'etre of kamma : yai) . . .
etarahi kammai) karoti kayena v. m. idai) vuccati
navakammai) S iv.132. — Passages with reference to
good works are e. g. D ill. 245 ; A 1.151 ; v. 302 sq. (see
;
also Kamma 11. 2 b. c). — With reference to evil
S III. 241, 247 ; A 1. 201 ; kin nu kayena vacaya mana,sa
dukkatar) katai) Pv ii.i'and passim. Assutava puthnjjano
tihi thanehi miccha patipajjati kayena v. m.
S 11.151 : p5par) na kayira vacasa manasa kayena v?.
kincana sabbaloke S 1.12=31; yassa kayena vacaya
manasa n'atthi dukkatai) sagvutap tlhi fhanehi, tam
ahat) brumi brahmanai) Dh 391 =Nett 183. Kayena
sar)varo sadhu sadhu vacaya sar)varo manasa sagvaro
sadhu sidhu sabbattha sarjvaro Dh 361=8 1.73 =
ye ca kayena v. m. ca susar)vuta na te Mara-
Miln 399 ;
vasdnuga, na te Mirassa paccagu S 1.104 ; vacanurakkhi
manasa susagvuto kayena ca aknsalai) na kayira
Dh 281 =Nett 183.
Kdya as one of a dyad: vaca and kaya: S 1.
1 72
(°gutta) M 1.461 (rakkhita and a°) ; Pv 1.2' ("saiSiiata
and opp.) ; Vism 28 (k°-vaci-kamma) ; PvA
98.
Kdya alone as a collective expression for the three:
206, 407; kaye avitarago
A 1.54; Dh 259. 391 ; Sn
M i.ioi ; A III. ; 249 iv.461 sq. ; °-samacara S v.354;
kayar) panidhaya Ps 1.175; Vbh 244 = 252; bhavita"
and a° M 1.239 ; A 1.250 ; in. 106 sq.,cp. : kaya-ppakopai)
rakkhey)ra. kayena sagvuto siya kayaduccaritaj) hitva,
kayena sucaritai) care Dh 231. AhiQsaka ye munayo
niccai) kayena sarjvuta Dh 225.
Kaya in comb" with citta : tbito va kiyo hoti (I^tai)
cittai) . . . S v. 74 ; anikattba-kAyo nikattba-citto A
H.137; saraddha-kayo sankilittba-citto A v.93=95 =
97 ; bhavita-kayo, "silo, "citto, "pafiilo S iv. 1 1 1 ;
A iv.iii; V.42 sq. Apakassa kayag apakassa cittai)
S n.198. Kaya-citta-passaddhi. etc. Dhs §§ 29-51.
In these six couples (or yugalas) later Abhidhamma
distinguished k3ya as^th-; cetasikas (mental properties,
or the vedana, safUa and sankhara khandhas). body
being excluded. Cpd. 96. See also comb" kilantakaya,
kilanta-citta under kilamati.
IV. ( Various).—Kayena (i. e. " visibly ") ailfiamaii-
&ai) passitui) A 11.61 ; as nanatta° and ekatta° at A iv.39
= Nd' 570. The relation between ru^a-Aaya ( =catumahabhutika),
and nama-kaya, the mental compound
(= vedana sailiia, etc.) is discussed at Nett 77, 78. and
Ps 1. 183 sq., see also S n.24. K. is anatta, i. e. k. has
no soul A V.109; S IV. 1 66. n'ayar) kayo tumhakat)
n'api paresai], purapai) idar) kammai) ..." neither is
this IxKly yours, nor anyone else's : it is (the appearance
of) former karma" S 11.64, 65=Nd* 680. Dissamanena
kayena and upaddha-dissamanena S 1.156.
Manomaya-UAya a body made by the mind (cp. VvA 10
and DA i.i 10, 120, 222) according to Bdhgh only at the
time of jhana S v. 282 sq. ; manomaya piti-bhakkha
sayaopabha D 1.17= VvA 10; manomayai) kayai)
abhinimminaya . . . D
1.77 ; m° sabbanga-paccangi
D 1.34, 77, 186, 195. — Under the control of psychic
powers (iddhi) : kayena va sagvatteti he does as he likes
with his body. i. e. he walks on water, is ubiquitous, etc.
(yava brahmaloka pi : even up to heaven) S v. 265 =
D 1.78 =A 1. 170 : see also S v. 283, 284. — In the various
stages of Saysdra ; kayar) nikkhipati he lays down his
(old) body S iv.60, 400 ; cp. S 111.241 (ossattha-kaya)
referring to continuous change of body during day and
night (of a Peti) Pv n.i2i*.
-anga a limb of the body, kay'angag vac'angai) va na
they remain motionless and speechless (ref. to
kopenti :
the bhikkhus begging) J 111.354; DhsA 93. 240; -ftnupassin
in comb" kaye kayanupassi " realizing in the
body an aggregate " D 11.94, 'OO- 291 sq. ; D 111.58,
77, 141. 221, 276; M 1.56; A 1.39. 296; 11.256; 111.449;
IV.3C0, 457 sq. ; S IV. 21 1 ; v.g. 75, 298, 329 sq. ; Vbh
193 sq. ; 236 ; see also above. Der. : "anupassana
Ps. 1. 178, 184; II. 152, 163, 232; "passita Nett. 123;
-ayatana the sense of touch D in. 243, 280, 290 ; Dhs
585, 613, 653. 783;—indriya same D in. 239 ; Dhs 585,
613, 972 ; -ujjukata straightness of body (+ citta", of
thought) Dhs 53. 277. 330; Vism 466; Bdhd 16, 20.
-Opaga going to a (new) body S 11.24 ; -kamma " bodily
action," deed performed by the body in contradistinction
to deeds by speech or thought (see above)
D 1.250; III. 191, 245, 279; M 1.415; 111.206; A 1.104 ;
III. 6, 9, 141 sq. ; V.289 ; Th 2. 277 ; Ps n.195 ; Dhs 981,
1C06 ; Vbh 208, 321, 366 ; Pug 41 ; Bdhd 69 ; DhsA
68,
77, 344. -kammaftflata wieldiness, alertness of the
bodily senses included under namakaya Dhs 46, 277,
326. -kammanta= "kamma, in comb, "sampatti and
"sandosa A v.292, 294, 297; M 1.17. -kali "the misfortune
of having a body " =this miserable body Th 2.
458, 501 ; ThA 282, 291 ; -kasava bodily impurity or
depravity A 1.112; -gata "relating to the body,"
always combined with sati in the same sense as °anupaisin
(see above) S 1.188; M. in. 92 ; A 1.44; Sn 34c